| 1When the people saw that Moses was late in coming down from the mountain, the people gathered against Aaron, and they said to him: "Come on! Make us gods that will go before us, because this man Moses, who brought us up from the land of Egypt we don't know what has become of him." |
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אוַיַּ֣רְא הָעָ֔ם כִּֽי בשֵׁ֥שׁ משֶׁ֖ה לָרֶ֣דֶת מִן־הָהָ֑ר וַיִּקָּהֵ֨ל הָעָ֜ם עַל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֤וּ אֵלָיו֙ ק֣וּם | עֲשֵׂה־לָ֣נוּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ כִּי־זֶ֣ה | משֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֨נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ: |
| that Moses was late: Heb. בשֵׁשׁ, as the Targum [Onkelos] renders אוֹחַר, an expression for lateness. Likewise, [in the verse] “is his chariot late (בֹּשֵׁשׁ) ” (Jud. 5:28); “and they waited until it was late (בּוֹשׁ) ” (Jud. 3:25). When Moses went up the mountain, he said to them [the Israelites], “At the end of forty days I will come, within six hours” [from sunrise of the fortieth day]. They thought that the day he went up was included in the number [of the forty days], but [in fact] he had said to them, “forty days,” [meaning] complete [days], including the night. But the day of his ascent did not have its night included with it [because Moses ascended in the morning], for on the seventh of Sivan he ascended. Thus, the fortieth day [of Moses’ absence] was the seventeenth of Tammuz. On the sixteenth [of Tammuz], Satan came and brought confusion into the world and showed a semblance of darkness, [even] pitch darkness, and confusion, [as if] indicating [that] Moses had surely died and therefore, confusion had come upon the world. He [Satan] said to them, “Moses has died, for six [additional] hours have already passed, and he has not come, etc.,” as is found in tractate Shabbath (89a). We cannot say that their [the Israelites’] only error was that on a cloudy day [they were confused] between before noon and after noon, because Moses did not descend until the next day, as it is said: “On the next day, they arose early, offered up burnt offerings…” (verse 6). |
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כִּֽי בשֵׁשׁ משֶׁה:
כְּתַרְגּוּמוֹ, לְשׁוֹן אִחוּר, וְכֵן בֹּשֵׁשׁ רִכְבּוֹ (שופטים ה'), וַיָּחִילוּ עַד בּוֹשׁ (שם ג'); כִּי כְּשֶׁעָלָה מֹשֶׁה לָהָר אָמַר לָהֶם לְסוֹף אַרְבָּעִים יוֹם אֲנִי בָא בְּתוֹךְ שֵׁשׁ שָׁעוֹת, כִּסְבוּרִים הֵם שֶׁאוֹתוֹ יוֹם שֶׁעָלָה מִן הַמִּנְיָן הוּא, וְהוּא אָמַר לָהֶם שְׁלֵמִים – אַרְבָּעִים יוֹם וְלֵילוֹ עִמּוֹ – וְיוֹם עֲלִיָּתוֹ אֵין לֵילוֹ עִמּוֹ, שֶׁהֲרֵי בְז' בְּסִיוָן עָלָה, נִמְצָא יוֹם אַרְבָּעִים בְּשִׁבְעָה עָשָׂר בְּתַמּוּז. בְּי"ו בָּא שָׂטָן וְעִרְבֵּב אֶת הָעוֹלָם, וְהֶרְאָה דְּמוּת חֹשֶׁךְ וַאֲפֵלָה וְעִרְבּוּבְיָה, לוֹמַר וַדַּאי מֵת מֹשֶׁה לְכָךְ בָּא עִרְבּוּבְיָא לָעוֹלָם, אָמַר לָהֶם מֵת מֹשֶׁה, שֶׁכְּבָר בָּאוּ שֵׁשׁ שָׁעוֹת וְלֹא בָּא וְכוּ' כִּדְאִיתָא בְמַסֶּכֶת שַׁבָּת (דף פ"ט); וְאִי אֶפְשָׁר לוֹמַר שֶׁלֹא טָעוּ אֶלָּא בְּיוֹם הַמְעֻנָּן בֵּין קֹדֶם חֲצוֹת בֵּין לְאַחַר חֲצוֹת, שֶׁהֲרֵי לֹא יָרַד מֹשֶׁה עַד יוֹם הַמָּחֳרָת, שֶׁנֶּאֱמַר וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת:
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| that will go before us: אִשֶׁר יֵלְכוּ לְפָנֵינוּ [The word יֵלְכוּ is in the plural form.] They desired many deities for themselves. -[from Sanh. 63a] |
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אֲשֶׁר יֵֽלְכוּ לְפָנֵינוּ:
אֱלוֹהוֹת הַרְבֵּה אִוּוּ לָהֶם (סנהדרין ס"ג):
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| because this man Moses: Satan showed them something resembling Moses, being carried in the air, high above in the sky. -[from Shab. 89a, Midrash Tanchuma 19] |
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כִּֽי זֶה משֶׁה הָאִישׁ:
כְּמִין דְּמוּת מֹשֶׁה הֶרְאָה לָהֶם הַשָּׂטָן, שֶׁנּוֹשְׂאִים אוֹתוֹ בַּאֲוִיר רְקִיעַ הַשָּׁמָיִם (שבת פ"ט):
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| who brought us up from the land of Egypt: And directed us the way we should go up [from Egypt]. Now we need gods who will go before us [instead of Moses]. |
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אֲשֶׁר הֶֽעֱלָנוּ מֵאֶרֶץ מִצְרַיִם:
וְהָיָה מוֹרֶה לָנוּ דֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ, עַתָּה צְרִיכִין אָנוּ לֶאֱלוֹהוֹת אֲשֶׁר יֵלְכוּ לְפָנֵינוּ:
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| 2Aaron said to them, "Remove the golden earrings that are on the ears of your wives, your sons, and your daughters and bring them [those earrings] to me." |
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בוַיֹּ֤אמֶר אֲלֵהֶם֙ אַֽהֲרֹ֔ן פָּֽרְקוּ֙ נִזְמֵ֣י הַזָּהָ֔ב אֲשֶׁר֙ בְּאָזְנֵ֣י נְשֵׁיכֶ֔ם בְּנֵיכֶ֖ם וּבְנֹֽתֵיכֶ֑ם וְהָבִ֖יאוּ אֵלָֽי: |
| that are on the ears of your wives…: Aaron said to himself, “The women and children are fond of their jewelry. Perhaps the matter will be delayed, and in the meantime, Moses will arrive.” But they did not wait [for their wives and children to give them their earrings], and they took off their own [earrings]. -[from Midrash Tanchuma 21] |
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בְּאָזְנֵי נְשֵׁיכֶם:
אָמַר אַהֲרֹן בְּלִבּוֹ: הַנָּשִׁים וְהַיְלָדִים חָסִים עַל תַּכְשִׁיטֵיהֶן, שֶׁמָּא יִתְעַכֵּב הַדָּבָר וּבְתוֹךְ כָּךְ יָבֹא מֹשֶׁה, וְהֵם לֹא הִמְתִּינוּ וּפָרְקוּ מֵעַל עַצְמָן:
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| Remove: Heb. פָּרְקוּ, an imperative expression, from the same root as פָּרֵק in the singular. [This is] like בָּרְכוּ, bless, [which is] from the same root as בָּרֵךְ. |
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פָּֽרְקוּ:
לְשׁוֹן צִוּוּי, מִגִּזְרַת פָּרֵק לְיָחִיד, כְּמוֹ בָּרְכוּ מִגִּזְרַת בָּרֵךְ:
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| 3And all the people stripped themselves of the golden earrings that were on their ears and brought them to Aaron. |
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גוַיִּתְפָּֽרְקוּ֙ כָּל־הָעָ֔ם אֶת־נִזְמֵ֥י הַזָּהָ֖ב אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיָּבִ֖יאוּ אֶל־אַֽהֲרֹֽן: |
| stripped themselves: Heb. וַיִתְפָּרְקוּ, an expression [used for] unloading a burden. When they removed them [the earrings] from their ears, they were found to be unloaded of their earrings, descharyer in Old French [decharger in modern French], to unload. |
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וַיִּתְפָּֽרְקוּ:
לְשׁוֹן פְּרִיקַת מַשָּׂא, כְּשֶׁנְטָלוּם מֵאָזְנֵיהֶם נִמְצְאוּ הֵם מְפֹרָקִים מִנִּזְמֵיהֶם, דישקריי"ר בְּלַעַז:
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| of the golden earrings: Heb. אֶת-נִזְמֵי, like מִנַּזְמֵי, similar to “When I leave the city (אֶת-הָעִיר) ” (Exod. 9:29), [like] מִן-הָעִיר, [lit., when I go out of the city]. |
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אֶת־נִזְמֵי:
כְּמוֹ מִנִּזְמֵי, כְּמוֹ כְּצֵאתִי אֶת הָעִיר (שמות ט') – מִן הָעִיר:
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| 4He took [them] from their hand[s], fashioned it with an engraving tool, and made it into a molten calf, upon which they said: "These are your gods, O Israel, who have brought you up from the land of Egypt!" |
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דוַיִּקַּ֣ח מִיָּדָ֗ם וַיָּ֤צַר אֹתוֹ֙ בַּחֶ֔רֶט וַיַּֽעֲשֵׂ֖הוּ עֵ֣גֶל מַסֵּכָ֑ה וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹהֶ֨יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם: |
| fashioned it with an engraving tool: Heb. וַיָּצַר אֹתוֹ בַּחֶרֶט. This [clause] can be rendered in two ways: One is [that] וַיָָּצַר is an expression of tying, and בַּחֶרֶט is an expression meaning a kerchief, similar to “and the tablecloths and the purses (וְהַחִרִיטִים) ” (Isa. 3:22); “and he tied two talents of silver in two purses (חִרִטִים) ” (II Kings 5:23). The second [way of rendering it] is [that] וַיָּצַר is an expression meaning a form, and בַּחֶרֶט is the tool of the smiths, with which they cut out and engrave (חוֹרְטִין) forms in gold. [The tool is] like a scribe’s stylus, which engraves letters on tablets and wax-covered tablets, as “and inscribe on it with a common pen (בְּחֶרֶט אֱנוֹשׁ) ” (Isa. 8:1). This [second interpretation] is what Onkelos rendered: וְצַר יָתֵיהּ בְּזִיפָא, an expression of זִיוּף, a tool with which people engrave letters and designs, known in French as nielle, niello work. With it, signets are engraved. |
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וַיָּצַר אֹתוֹ בַּחֶרֶט:
יֵשׁ לְתַרְגְּמוֹ בִשְׁנֵי פָנִים, הָאֶחָד וַיָּצַר – לְשׁוֹן קְשִׁירָה, בַּחֶרֶט – לְשׁוֹן סוּדָר, כְּמוֹ וְהַמִּטְפָּחוֹת וְהָחֲרִיטִים (ישעיהו ג'), וַיָּצַר כִּכְּרַיִם כֶּסֶף בִּשְׁנֵי חֲרִטִים (מלכים ב ה'), וְהַשֵּׁנִי וַיָּצַר – לְשׁוֹן צוּרָה, בַּחֶרֶט – כְּלֵי אֻמָּנוּת הַצּוֹרְפִין שֶׁחוֹרְצִין וְחוֹרְתִין בּוֹ צוּרוֹת בְּזָהָב, כְּעֵט סוֹפֵר הַחוֹרֵת אוֹתִיּוֹת בְּלוּחוֹת וּפִנְקָסִין, כְּמוֹ וּכְתֹב עָלָיו בְּחֶרֶט אֱנוֹשׁ (ישעיהו ח'), וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס וְצַר יָתֵיהּ בְּזִיפָא, לְשׁוֹן זִיּוּף, הוּא כְּלִי אֻמָּנוּת שֶׁחוֹרְצִין בּוֹ בְּזָהָב אוֹתִיּוֹת וּשְׁקֵדִים, שֶׁקּוֹרִין בְּלַעַז ניי"ל, וּמְזַיְּפִין עַל יָדוֹ חוֹתָמוֹת:
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| a molten calf -: As soon as they had cast it into the fire of the crucible, the sorcerers of the mixed multitude who had gone up with them from Egypt came and made it with sorcery. [See commentary on Exod. 12:38.] Others say that Micah was there, who had emerged from the layer of the building where he had been crushed in Egypt. (Sanh. 101b). In his hand was a plate upon which Moses had inscribed “Ascend, O ox; ascend, O ox,” to [miraculously] bring up Joseph’s coffin from the Nile. They cast it [the plate] into the crucible, and the calf emerged. -[from Midrash Tanchuma 19] |
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עֵגֶל מַסֵּכָה:
כֵּיוָן שֶׁהִשְׁלִיכוֹ לָאוּר בְּכוּר, בָּאוּ מְכַשְּׁפֵי עֵרֶב רַב שֶׁעָלוּ עִמָּהֶם מִמִּצְרַיִם וַעֲשָׂאוּהוּ בִכְשָׁפִים; וְיֵשׁ אוֹמְרִים מִיכָה הָיָה שָׁם, שֶׁיָּצָא מִתּוֹךְ דִּמּוֹסֵי בִּנְיָן שֶׁנִּתְמַעֵךְ בּוֹ בְּמִצְרַיִם, וְהָיָה בְיָדוֹ שֵׁם וְטַס שֶׁכָּתַב בּוֹ מֹשֶׁה "עֲלֵה שׁוֹר" "עֲלֵה שׁוֹר" לְהַעֲלוֹת אֲרוֹנוֹ שֶׁל יוֹסֵף מִתּוֹךְ נִילוּס – וְהִשְׁלִיכוֹ לְתוֹךְ הַכּוּר וְיָצָא הָעֵגֶל (תנחומא):
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| molten: Heb. מַסֵּכָה, an expression related to מַתֶּכֶת, metal, [both derived from roots meaning to pour]. Another interpretation: One hundred and twenty-five centenaria of gold were in it, like the gematria of מַסֵּכָה. 40= מ, 60= ס, 20= כ, 5= ה, totaling 125] -[from Midrash Tanchuma 19] |
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מַסֵּכָה:
לְשׁוֹן מַתֶּכֶת; דָּבָר אַחֵר קכ"ה קַנְטְרִין זָהָב הָיוּ בוֹ כְּגִימַטְרִיָּא שֶׁל מַסֵּכָה (שם):
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| These are your gods: But it does not say, “These are our gods.” -[from here [we learn] that the mixed multitude who had come up from Egypt were the ones who gathered against Aaron, and they were the ones who made it [the calf]. Afterwards, they caused the Israelites to stray after it. -[from Midrash Tanchuma 19] |
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אֵלֶּה אֱלֹהֶיךָ:
וְלֹא נֶאֱמַר אֵלֶּה אֱלֹהֵינוּ, מִכָּאן שֶׁעֵרֶב רַב שֶׁעָלוּ מִמִּצְרַיִם הֵם שֶׁנִּקְהֲלוּ עַל אַהֲרֹן וְהֵם שֶׁעֲשָׂאוּהוּ, וְאַחַר כָּךְ הִטְעוּ אֶת יִשְׂרָאֵל אַחֲרָיו (שם):
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| 5When Aaron saw [this], he built an altar in front of it, and Aaron proclaimed and said: "Tomorrow shall be a festival to the Lord." |
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הוַיַּ֣רְא אַֽהֲרֹ֔ן וַיִּ֥בֶן מִזְבֵּ֖חַ לְפָנָ֑יו וַיִּקְרָ֤א אַֽהֲרֹן֙ וַיֹּאמַ֔ר חַ֥ג לַֽיהֹוָ֖ה מָחָֽר: |
| When Aaron saw: that it was alive, as it is said: “for the likeness of an ox eating grass” (Ps. 106:20), and he saw that Satan’s work had succeeded, and he had no words to stall them completely [i.e., to keep the Israelites from worshipping the calf, so then] |
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וַיַּרְא אַֽהֲרֹן:
שֶׁהָיָה בוֹ רוּחַ חַיִּים, שֶׁנֶּאֱמַר בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב (תהלים ק"ו), וְרָאָה שֶׁהִצְלִיחַ מַעֲשֵׂה שָׂטָן וְלֹא הָיָה לוֹ פֶּה לִדְחוֹתָם לְגַמְרֵי:
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| he built an altar: to stall them. |
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וַיִּבֶן מִזְבֵּחַ:
לִדְחוֹתָם:
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| and said: “Tomorrow shall be a festival to the Lord.”: But [it will] not [be] today. Perhaps Moses would come before they would worship it. This is its simple meaning. Its midrashic meaning in Leviticus Rabbah (10:3) is [as follows]: Aaron saw many things. He saw his sister’s son Hur, who had reproved them [the Israelites], and they assassinated him. That is [the meaning of] וַיִּבֶן, [an expression of בִּינָה, understanding]. מִזְבֵּח לְפָנָיו [should be understood as if it were written] וַיִבֶן מִזָָּבוּחַ לְפָנָיו, [meaning] he understood from the slaughtered one in front of him. Moreover, he saw [the situation] and said, “Better I should be blamed and not they.” He also “saw” another thing and said, “If they build the altar [themselves], one will bring pebbles and [another] one will bring a stone. Thus, their work will be done all at once. Since I will build it, and I will neglect my work, in the meantime Moses will arrive.” |
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וַיִּקְרָא חַג לה' מָחָֽר:
וְלֹא הַיּוֹם, שֶׁמָּא יָבֹא מֹשֶׁה קֹדֶם שֶׁיַּעַבְדוּהוּ, זֶהוּ פְּשׁוּטוֹ; וּמִדְרָשׁוֹ, בְּוַיִּקְרָא רַבָּה, דְּבָרִים הַרְבֵּה רָאָה אַהֲרֹן – רָאָה חוּר בֶּן אֲחוֹתוֹ שֶׁהָיָה מוֹכִיחָם וַהֲרָגוּהוּ, וְזֶהוּ וַיִּבֶן מִזְבֵּחַ לְפָנָיו – וַיָּבֶן מִזָּבוּחַ לְפָנָיו – וְעוֹד רָאָה וְאָמַר מוּטָב שֶׁיִּתָּלֶה בִי הַסֵּרָחוֹן וְלֹא בָהֶם, וְעוֹד רָאָה וְאָמַר אִם הֵם בּוֹנִים אֶת הַמִּזְבֵּחַ, זֶה מֵבִיא צְרוֹר וְזֶה מֵבִיא אֶבֶן וְנִמְצֵאת מְלַאכְתָּן עָשׂוּי בְּבַת אַחַת, מִתּוֹךְ שֶׁאֲנִי בוֹנֶה אוֹתוֹ וַאֲנִי מִתְעַצֵּל בִּמְלַאכְתִּי, בֵּין כָּךְ וּבֵין כָּךְ מֹשֶׁה בָא:
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| a festival to the Lord: In his heart, he meant Heaven. He was confident that Moses would come, and they would worship the Omnipresent. -[from Lev. Rabbah 10:3] |
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חַג לה':
בְּלִבּוֹ הָיָה לַשָּׁמַיִם, בָּטוּחַ הָיָה שֶׁיָּבֹא מֹשֶׁה וְיַעַבְדוּ אֶת הַמָּקוֹם:
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| 6On the next day they arose early, offered up burnt offerings, and brought peace offerings, and the people sat down to eat and to drink, and they got up to make merry. |
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ווַיַּשְׁכִּ֨ימוּ֙ מִמָּֽחֳרָ֔ת וַיַּֽעֲל֣וּ עֹלֹ֔ת וַיַּגִּ֖שׁוּ שְׁלָמִ֑ים וַיֵּ֤שֶׁב הָעָם֙ לֶֽאֱכֹ֣ל וְשָׁת֔וֹ וַיָּקֻ֖מוּ לְצַחֵֽק: |
| they arose early: Satan roused them so that they would sin. |
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וַיַּשְׁכִּימוּ:
הַשָּׂטָן זֵרְזָם, כְּדֵי שֶׁיֶּחֶטְאוּ:
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| to make merry: Heb. לְצַחֵק. In this word, there is [also] a connotation of sexual immorality, as it is said: “to mock (לְצַחֶק) me” (Gen. 39:17), and bloodshed, as it is said: “Let the boys get up now and play (וִישַׂחִקוּ) before us” (II Sam. 2:14). Here too, Hur was slain. -[from Midrash Tanchuma 20] |
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לְצַחֵֽק:
יֵשׁ בְּמַשְׁמַע הַזֶּה גִּלּוּי עֲרָיוֹת, כְּמוֹ שֶׁנֶּ' לְצַחֶק בִּי (בראשית ל"ט), וּשְׁפִיכוּת דָּמִים, כְּמוֹ שֶׁנֶּ' יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ (שמואל ב ב'), אַף כָּאן נֶהֱרַג חוּר (שמות רבה):
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| 7And the Lord said to Moses: "Go, descend, for your people that you have brought up from the land of Egypt have acted corruptly. |
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זוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶֽעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם: |
| And…said: Heb. וַיְדַבֵּר. [This is] an expression of harshness, like “and he spoke (וַיְדַבֵּר) to them harshly” (Gen. 42:7). |
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וַיְדַבֵּר:
לְשׁוֹן קֹשִׁי הוּא, כְּמוֹ וַיְדַבֵּר אִתָּם קָשׁוֹת (בראשית מ"ב):
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| Go, descend: Descend from your high position. I gave you this high position only for their sake (Ber. 32a). At that time, Moses was banished by a decree of the heavenly tribunal (Midrash Tanchuma 22, Exod. Rabbah 42:3). |
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לֶךְ־רֵד:
מִגְּדֻלָּתְךָ – לֹא נָתַתִּי לְךָ גְּדֻלָּה אֶלָּא בִשְׁבִילָם (ברכות ל"ב), בְּאוֹתָהּ שָׁעָה נִתְנַדָּה מֹשֶׁה מִפִּי בֵית דִּין שֶׁל מַעְלָה (תנחומא):
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| your people…have acted corruptly: Heb. שִׁחֵת עַמְךָ. It does not say, “The people have acted corruptly,” but “your people.” Those are the mixed multitude whom you accepted on your own initiative, and whom you converted without consulting Me. You said, “It is good that converts cleave to the Shechinah.” They have acted corruptly and have corrupted [others]. -[from Exod. Rabbah 42:6] |
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שִׁחֵת עַמְּךָ:
שִׁחֵת הָעָם לֹא נֶאֱמַר, אֶלָּא עַמְּךָ – עֵרֶב רַב שֶׁקִּבַּלְתָּ מֵעַצְמְךָ וְגִיַּרְתָּם וְלֹא נִמְלַכְתָּ בִּי, וְאָמַרְתָּ טוֹב שֶׁיִּדְבְּקוּ גֵרִים בַּשְּׁכִינָה – הֵם שִׁחֲתוּ וְהִשְׁחִיתוּ (שמות רבה):
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| 8They have quickly turned away from the path that I have commanded them; they have made themselves a molten calf! And they have prostrated themselves before it, slaughtered sacrifices to it, and said: 'These are your gods, O Israel, who have brought you up from the land of Egypt.' " |
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חסָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֣וּ לָהֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה וַיִּשְׁתַּֽחֲווּ־לוֹ֙ וַיִּזְבְּחוּ־ל֔וֹ וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹהֶ֨יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם: |
| 9And the Lord said to Moses: "I have seen this people and behold! they are a stiff necked people. |
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טוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֑ה רָאִ֨יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא: |
| stiff-necked: Heb. קְשֵׁה-עֹרֶף. [This is a description of stubbornness, meaning] they turned the hardness of the backs of their necks toward those who reproved them, and they refused to listen. |
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קְשֵׁה־עֹרֶף:
מַחֲזְרִין קְשִׁי עָרְפָּם לְנֶגֶד מוֹכִיחֵיהֶם וּמְמָאֲנִים לִשְׁמֹעַ:
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| 10Now leave Me alone, and My anger will be kindled against them so that I will annihilate them, and I will make you into a great nation." |
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יוְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־אַפִּ֥י בָהֶ֖ם וַֽאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אֽוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל: |
| leave Me alone: [It is unclear why God is saying this-which implies that Moses has made a demand-since] we have not yet heard that Moses prayed for them, and yet He [God] said, “Leave Me alone” ? But here, He opened a door for him and informed him that the matter [indeed] depended upon him [Moses], that if he [Moses] would pray for them, He [God] would not destroy them. [Therefore, God implores Moses to leave Him alone so that He can destroy Israel.] -[from Exod. Rabbah 42:9] |
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הַנִּיחָה לִּי:
עֲדַיִן לֹא שָׁמַעְנוּ שֶׁהִתְפַּלֵּל מֹשֶׁה עֲלֵיהֶם וְהוּא אוֹמֵר הַנִּיחָה לִּי? אֶלָּא כָּאן פָּתַח לוֹ פֶּתַח וְהוֹדִיעוֹ שֶׁהַדָּבָר תָּלוּי בּוֹ – שֶׁאִם יִתְפַּלֵּל עֲלֵיהֶם לֹא יְכַלֵּם (ברכות ל"ב):
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| 11Moses pleaded before the Lord, his God, and said: "Why, O Lord, should Your anger be kindled against Your people whom You have brought up from the land of Egypt with great power and with a strong hand? |
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יאוַיְחַ֣ל משֶׁ֔ה אֶת־פְּנֵ֖י יְהֹוָ֣ה אֱלֹהָ֑יו וַיֹּ֗אמֶר לָמָ֤ה יְהֹוָה֙ יֶֽחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֨אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה: |
| Why, O Lord: Is anyone jealous of another, except a wise man of a wise man, or a strong man of a strong man? -[from Exod. Rabbah 43:6] |
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לָמָה ה' יֶֽחֱרֶה אַפְּךָ:
כְּלוּם מִתְקַנֵּא אֶלָּא חָכָם בְּחָכָם, גִּבּוֹר בְּגִבּוֹר:
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| 12Why should the Egyptians say: 'He brought them out with evil [intent] to kill them in the mountains and to annihilate them from upon the face of the earth'? Retreat from the heat of Your anger and reconsider the evil [intended] for Your people. |
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יבלָ֩מָּה֩ יֹֽאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַֽהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּלְכַ֨לֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵֽחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָֽרָעָ֖ה לְעַמֶּֽךָ: |
| and reconsider: Heb. וְהִנָּחֵם, [i.e.,] formulate another thought to do good to them. |
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וְהִנָּחֵם:
הִתְעַשֵּׁת מַחֲשָׁבָה אַחֶרֶת – לְהֵיטִיב לָהֶם
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| the evil: that You thought for them. |
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עַל־הָֽרָעָה:
אֲשֶׁר חָשַׁבְתָּ לָהֶם:
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| 13Remember Abraham, Isaac, and Israel, Your servants, to whom You swore by Your very Self, and to whom You said: 'I will multiply your seed like the stars of the heavens, and all this land which I said that I would give to your seed, they shall keep it as their possession forever.' " |
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יגזְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֘ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶת־זַרְעֲכֶ֔ם כְּכֽוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכָל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָֽחֲל֖וּ לְעֹלָֽם: |
| Remember Abraham: If [You argue that] they have transgressed the Ten Commandments, [let me remind You that] their [fore]father Abraham was tested with ten tests and has not yet received his reward. Give this [reward] to him [Abraham] so that the ten will cancel out the ten. -[from Midrash Tanchuma 24, Exod. Rabbah 44:4] |
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זְכֹר לְאַבְרָהָם:
אִם עָבְרוּ עַל עֲשֶׂרֶת הַדִּבְּרוֹת, אַבְרָהָם אֲבִיהֶם נִתְנַסָּה בַעֲשָׂרָה נִסְיוֹנוֹת וַעֲדַיִן לֹא קִבֵּל שְׂכָרוֹ, תְּנֵהוּ לוֹ וְיֵצְאוּ עֲשָׂרָה בַעֲשָׂרָה (תנחומא):
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| Abraham, Isaac, and Israel: If they are condemned to be burnt [in a fire], remember Abraham, who gave himself over to be burned for Your sake in Ur of the Chaldees; if they are condemned to be killed by the sword, remember Isaac, who stretched out his neck when he was bound; if they are condemned to exile, remember Jacob, who was exiled to Haran (Midrash Tanchuma 24, Exod. Rabbah 44:5). If they [the children of Israel] will not be saved in their [the Patriarchs’] merit, why do You say to me, “and I will make you into a great nation” ? If a chair with three legs cannot stand up before You when You are angry, how much less will a chair with one leg (Ber. 32a) ? |
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לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל:
אִם לִשְׂרֵפָה הֵם, זְכֹר לְאַבְרָהָם שֶׁמָּסַר עַצְמוֹ לִשָּׂרֵף עָלֶיךָ בְּאוּר כַּשְׂדִים, אִם לַהֲרִיגָה, זְכֹר לְיִצְחָק שֶׁפָּשַׁט צַוָּארוֹ לַעֲקֵדָה, אִם לְגָלוּת, זְכֹר לְיַעֲקֹב שֶׁגָּלָה לְחָרָן, וְאִם אֵינָן נִצּוֹלִין בִּזְכוּתָן, מָה אַתָּה אוֹמֵר לִי וְאֶעֱשֶה אוֹתְךָ לְגוֹי גָּדוֹל? וְאִם כִּסֵּא שֶׁל ג' רַגְלַיִם אֵינוֹ עוֹמֵד לְפָנֶיךָ בִשְׁעַת כַּעַסְךָ, קַל וָחֹמֶר לְכִסֵּא שֶׁל רֶגֶל אַחַת (ברכות ל"ב):
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| to whom You swore by Your very Self: You did not swear to them by something finite-not by the heavens and not by the earth, not by the mountains and not by the hills, but by Your very Self [You swore], for You exist, and Your oath exists forever, as it was said [to Abraham]: “By Myself I have sworn, says the Lord” (Gen. 22:16). To Isaac was said: “and I will establish the oath that I swore to Abraham, your father” (Gen. 26:3). To Jacob was said: “I am the Almighty God; be fruitful and multiply” (Gen. 35:11). Here He swore to him [Jacob] by the [Name] Almighty God. -[from Ber. 32a, Midrash Tanchuma 24, Exod. Rabbah 44:10] |
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אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ:
לֹא נִשְׁבַּעְתָּ לָהֶם בְּדָבָר שֶׁהוּא כָּלֶה – לֹא בַשָּׁמַיִם וְלֹא בָאָרֶץ וְלֹא בֶהָרִים וְלֹא בַּגְּבָעוֹת – אֶלָּא בְךָ, שֶׁאַתָּה קַיָּם וּשְׁבוּעָתְךָ קַיֶּמֶת לְעוֹלָם, שֶׁנֶּ' בִּי נִשְׁבַּעְתִּי נְאֻם ה' (בראשית כ"ב), וּלְיִצְחָק נֶאֱמַר וַהֲקִמֹתִי אֶת הַשְּׁבוּעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ (שם), וּלְיַעֲקֹב נֶאֱמַר אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה (שם ל"ה) – נִשְׁבַּע לוֹ בְּאֵל שַׁדַּי:
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| 14The Lord [then] reconsidered the evil He had said He would do to His people. |
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ידוַיִּנָּ֖חֶם יְהֹוָ֑ה עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַֽעֲשׂ֥וֹת לְעַמּֽוֹ: |
| 15Now Moses turned and went down from the mountain [bearing] the two tablets of the testimony in his hand, tablets inscribed from both their sides; on one side and on the other side they were inscribed. |
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טווַיִּ֜פֶן וַיֵּ֤רֶד משֶׁה֙ מִן־הָהָ֔ר וּשְׁנֵ֛י לֻחֹ֥ת הָֽעֵדֻ֖ת בְּיָד֑וֹ לֻחֹ֗ת כְּתֻבִים֙ מִשְּׁנֵ֣י עֶבְרֵיהֶ֔ם מִזֶּ֥ה וּמִזֶּ֖ה הֵ֥ם כְּתֻבִֽים: |
| from both their sides: the letters could be read. This was a miraculous phenomenon. -[from Shab. 104a, Meg. 2b] |
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מִשְּׁנֵי עֶבְרֵיהֶם:
הָיוּ הָאוֹתִיּוֹת נִקְרָאוֹת, וּמַעֲשֵׂה נִסִּים הוּא (שבת ק"ד):
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| 16Now the tablets were God's work, and the inscription was God's inscription, engraved on the tablets. |
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טזוְהַ֨לֻּחֹ֔ת מַֽעֲשֵׂ֥ה אֱלֹהִ֖ים הֵ֑מָּה וְהַמִּכְתָּ֗ב מִכְתַּ֤ב אֱלֹהִים֙ ה֔וּא חָר֖וּת עַל־הַלֻּחֹֽת: |
| were God’s work: This is to be interpreted according to its apparent meaning, [i.e.,] that He personally made them. Another interpretation: Like a person who says to his friend, “All so-and-so’s activities are in such-and-such [a kind of] work.” So too, all the delight of the Holy One, blessed is He, is with the Torah. -[from Midrash Tanchuma 16] |
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מַֽעֲשֵׂה אֱלֹהִים הֵמָּה:
כְּמַשְׁמָעוֹ – הוּא בִּכְבוֹדוֹ עֲשָׂאָן; דָּבָר אַחֵר, כְּאָדָם הָאוֹמֵר לַחֲבֵרוֹ כָּל עֲסָקָיו שֶׁל פְּלוֹנִי בִּמְלָאכָה פְּלוֹנִית, כָּךְ כָּל שַׁעֲשׁוּעָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה:
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| engraved: Heb. חָרוּת. The terms חָרֹת and חָרֹט are one [and the same]. Both are an expression of engraving, entalyer in Old French, [entailler in modern French, meaning] to engrave. |
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חָרוּת:
לְשׁוֹן חרת וחרט אֶחָד הוּא, שְׁנֵיהֶם לְשׁוֹן חִקּוּק, אנטלי"יר בְּלַעַז:
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| 17When Joshua heard the voice of the people in their shouting, he said to Moses: "There is a voice of battle in the camp!" |
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יזוַיִּשְׁמַ֧ע יְהוֹשֻׁ֛עַ אֶת־ק֥וֹל הָעָ֖ם בְּרֵעֹ֑ה וַיֹּ֨אמֶר֙ אֶל־משֶׁ֔ה ק֥וֹל מִלְחָמָ֖ה בַּמַּֽחֲנֶֽה: |
| in their shouting: Heb. בְּרֵעֹה, in their shouting, for they were shouting, rejoicing, and laughing.[The Israelites were so loud that they could be heard even from a distance.] |
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בְּרֵעֹה:
בַּהֲרִיעוֹ, שֶׁהָיוּ מְרִיעִים וּשְׂמֵחִים וְצוֹחֲקִים:
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| 18But [Moses] said: "[It is] neither a voice shouting victory, nor a voice shouting defeat; a voice of blasphemy I hear." |
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יחוַיֹּ֗אמֶר אֵ֥ין קוֹל֙ עֲנ֣וֹת גְּבוּרָ֔ה וְאֵ֥ין ק֖וֹל עֲנ֣וֹת חֲלוּשָׁ֑ה ק֣וֹל עַנּ֔וֹת אָֽנֹכִ֖י שֹׁמֵֽעַ: |
| [It is] neither a voice shouting victory: This voice does not appear to be a voice of the shouting of heroes crying “Victory!” or the voice of weak [soldiers] crying “Woe!” or “Flee!” |
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אֵין קוֹל עֲנוֹת גְּבוּרָה:
אֵין קוֹל הַזֶּה נִרְאֶה קוֹל עֲנִיַּת גִּבּוֹרִים הַצּוֹעֲקִים "נִצָּחוֹן" וְלֹא קוֹל חַלָּשִׁים שֶׁצּוֹעֲקִים "וַי אָנוּסָה":
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| a voice of blasphemy: Heb. קוֹל עָנּוֹת. A voice of blasphemy and reviling, which distresses (הַמְעַנִין) the soul of the one who hears them when they are said to him. |
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קוֹל עֲנוֹת:
קוֹל חֵרוּפִין וְגִדּוּפִין, הַמְעַנִּין אֶת נֶפֶשׁ שׁוֹמְעָן כְּשֶׁנֶּאֱמָרִין לוֹ:
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| 19Now it came to pass when he drew closer to the camp and saw the calf and the dances, that Moses' anger was kindled, and he flung the tablets from his hands, shattering them at the foot of the mountain. |
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יטוַיְהִ֗י כַּֽאֲשֶׁ֤ר קָרַב֙ אֶל־הַמַּֽחֲנֶ֔ה וַיַּ֥רְא אֶת־הָעֵ֖גֶל וּמְחֹלֹ֑ת וַיִּֽחַר־אַ֣ף משֶׁ֗ה וַיַּשְׁלֵ֤ךְ מִיָּדָו֙ אֶת־הַלֻּחֹ֔ת וַיְשַׁבֵּ֥ר אֹתָ֖ם תַּ֥חַת הָהָֽר: |
| and he flung… from his hands: He said [to himself]: If [in regard to] the Passover sacrifice, which is [merely] one of the commandments, the Torah said: “No estranged one may partake of it” (Exod. 12:43), [now that] the entire Torah is here [i.e., the Ten Commandments includes the whole Torah], and all the Israelites are apostates, shall I give it to them? -[from Shab. 87a] |
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וַיַּשְׁלֵךְ מִיָּדָו וגו':
אָמַר: מַה פֶּסַח שֶׁהוּא אֶחָד מִן הַמִּצְווֹת, אָמְרָה תוֹרָה כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ (שמות י"ב), הַתּוֹרָה כֻּלָּהּ כָּאן וְכָל יִשְׂרָאֵל מְשֻׁמָּדִים וְאֶתְּנֶנָּה לָהֶם? (שבת פ"ז):
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| at the foot of the mountain: Heb. תַּחַת הָהָר, lit., under the mountain, [meaning:] at the foot of the mountain. |
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תַּחַת הָהָֽר:
לְרַגְלֵי הָהָר:
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| 20Then he took the calf they had made, burned it in fire, ground it to fine powder, scattered [it] upon the surface of the water, and gave [it to] the children of Israel to drink. |
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כוַיִּקַּ֞ח אֶת־הָעֵ֨גֶל אֲשֶׁ֤ר עָשׂוּ֙ וַיִּשְׂרֹ֣ף בָּאֵ֔שׁ וַיִּטְחַ֖ן עַ֣ד אֲשֶׁר־דָּ֑ק וַיִּ֨זֶר֙ עַל־פְּנֵ֣י הַמַּ֔יִם וַיַּ֖שְׁק אֶת־בְּנֵ֥י יִשְׂרָאֵֽל: |
| scattered: Heb. וַיִּזֶר, an expression of scattering. Similarly, “Brimstone shall be scattered (יְזֹרֶה) on his dwelling” (Job 18:15), and similarly, “For the net is scattered (מְזֹרָה) without cause” (Prov. 1:17), for they scatter corn and beans on it [the net]. |
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וַיִּזֶר:
לְשׁוֹן נִפּוּץ, וְכֵן יְזֹרֶה עַל נָוֵהוּ גָפְרִית (איוב י"ח), וְכֵן כִּי חִנָּם מְזֹרָה הָרָשֶׁת (משלי א'), שֶׁזּוֹרִין בָּהּ דָּגָן וְקִטְנִיּוֹת:
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| and gave [it to] the children of Israel to drink: He intended to test them like women suspected of adultery [are tested, as prescribed in Num. 5:11-31] (A.Z. 44a). Three [different] death penalties were meted out there: (1) If there were witnesses [to the worship] and warning [had been issued to the sinners, they were punished] by the sword, according to the law (Deut. 13:13-18) that applies to the people of a city that has been led astray who are many [people involved]. (2) [Those who practiced idolatry with] witnesses but without warning [died] from a plague, as it is said: “Then the Lord struck the people with a plague” (verse 35). (3) [Those who practiced idolatry both] without witnesses and without warning [died] from dropsy, for the water tested them and their stomachs swelled up (Yoma 66b). |
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וַיַּשְׁק אֶת־בְּנֵי יִשְׂרָאֵֽל:
נִתְכַּוֵּן לְבָדְקָן כְּסוֹטוֹת; שָׁלֹשׁ מִיתוֹת נִדּוֹנוּ שָׁם, אִם יֵשׁ עֵדִים וְהַתְרָאָה בְּסַיִף – כְּמִשְׁפַּט אַנְשֵׁי עִיר הַנִּדַּחַת שֶׁהֵן מְרֻבִּין – עֵדִים בְּלֹא הַתְרָאָה בְּמַגֵּפָה, שֶׁנֶּאֱמַר וַיִּגֹּף ה' אֶת הָעָם, לֹא עֵדִים וְלֹא הַתְרָאָה בְּהִדְרוֹקָן, שֶׁבְּדָקוּם הַמַּיִם וְצָבוּ בִטְנֵיהֶם (יומא ס"ו):
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| 21Moses said to Aaron: "What did this people do to you that you brought [such] a grave sin upon them?" |
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כאוַיֹּ֤אמֶר משֶׁה֙ אֶל־אַֽהֲרֹ֔ן מֶֽה־עָשָׂ֥ה לְךָ֖ הָעָ֣ם הַזֶּ֑ה כִּֽי־הֵבֵ֥אתָ עָלָ֖יו חֲטָאָ֥ה גְדֹלָֽה: |
| What did this people do to you: How many tortures did you [Aaron] endure, that they tortured you until you brought this sin upon them? |
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מֶֽה־עָשָׂה לְךָ הָעָם:
כַּמָּה יִסּוּרִים סָבַלְתָּ שֶׁיִּסְּרוּךָ עַד שֶׁלֹּא תָבִיא עֲלֵיהֶם חֵטְא זֶה:
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| 22Aaron replied: "Let not my lord's anger grow hot! You know the people, that they are disposed toward evil. |
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כבוַיֹּ֣אמֶר אַֽהֲרֹ֔ן אַל־יִ֥חַר אַ֖ף אֲדֹנִ֑י אַתָּה֙ יָדַ֣עְתָּ אֶת־הָעָ֔ם כִּ֥י בְרָ֖ע הֽוּא: |
| that they are disposed toward evil: They are always going in a bad direction and testing the Omnipresent. |
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כִּי בְרָע הֽוּא:
בְּדֶרֶךְ רַע הֵם הוֹלְכִין תָּמִיד, וּבְנִסְיוֹנוֹת לִפְנֵי הַמָּקוֹם:
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| 23They said to me, 'Make us gods who will go before us, because this man Moses, who brought us up from the land of Egypt we do not know what has become of him.' |
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כגוַיֹּ֣אמְרוּ לִ֔י עֲשֵׂה־לָ֣נוּ אֱלֹהִ֔ים אֲשֶׁ֥ר יֵֽלְכ֖וּ לְפָנֵ֑ינוּ כִּי־זֶ֣ה | משֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֨נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ: |
| 24I said to them, 'Who has gold?' So they took it [the gold] off and gave it to me; I threw it into the fire and out came this calf." |
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כדוָֽאֹמַ֤ר לָהֶם֙ לְמִ֣י זָהָ֔ב הִתְפָּרָ֖קוּ וַיִּתְּנוּ־לִ֑י וָֽאַשְׁלִכֵ֣הוּ בָאֵ֔שׁ וַיֵּצֵ֖א הָעֵ֥גֶל הַזֶּֽה: |
| I said to them: one word only: “Who has gold?” [and not “give me your gold”], but they hurried and stripped themselves and gave it to me. |
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וָֽאֹמַר לָהֶם:
דָּבָר אֶחָד – "לְמִי זָהָב" לְבַד – וְהֵם מִהֲרוּ וְהִתְפָּרְקוּ וַיִּתְּנוּ לִי:
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| I threw it into the fire: I did not know that this calf would come out, but out it came. |
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וָֽאַשְׁלִכֵהוּ בָאֵשׁ:
וְלֹא יָדַעְתִּי שֶׁיֵּצֵא הָעֵגֶל הַזֶּה, וְיָצָא:
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| 25And Moses saw the people, that they were exposed, for Aaron had exposed them to be disgraced before their adversaries. |
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כהוַיַּ֤רְא משֶׁה֙ אֶת־הָעָ֔ם כִּ֥י פָרֻ֖עַ ה֑וּא כִּֽי־פְרָעֹ֣ה אַֽהֲרֹ֔ן לְשִׁמְצָ֖ה בְּקָֽמֵיהֶֽם: |
| exposed: Heb. פָרֻעַ, uncovered. Their shame and disgrace was revealed, as in “and he shall uncover (וּפָרַע) the woman’s head” (Num. 5:18). |
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פָרֻעַ:
מְגֻלֶּה; נִתְגַּלָּה שִׁמְצוֹ וּקְלוֹנוֹ, כְּמוֹ וּפָרַע אֶת רֹאשׁ הָאִשָּׁה (במדבר ה'):
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| to be disgraced before their adversaries: Heb. לְשִׁמְצָה בְּקָמֵיהֶם, that this thing should be a disgrace for them in the mouths of all who rise up against them. |
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לְשִׁמְצָה בְּקָֽמֵיהֶֽם:
לִהְיוֹת לָהֶם הַדָּבָר הַזֶּה לִגְנוּת בְּפִי כָּל הַקָּמִים עֲלֵיהֶם:
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| 26So Moses stood in the gate of the camp and said: "Whoever is for the Lord, [let him come] to me!" And all the sons of Levi gathered around him. |
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כווַיַּֽעֲמֹ֤ד משֶׁה֙ בְּשַׁ֣עַר הַמַּֽחֲנֶ֔ה וַיֹּ֕אמֶר מִ֥י לַֽיהֹוָ֖ה אֵלָ֑י וַיֵּאָֽסְפ֥וּ אֵלָ֖יו כָּל־בְּנֵ֥י לֵוִֽי: |
| “Whoever is for the Lord… to me!”: Let him come to me. |
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מִי לה' אֵלָי:
יָבֹא אֵלַי:
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| all the sons of Levi: From here [we learn] that the entire tribe was righteous. -[from Yoma 66b] |
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כָּל־בְּנֵי לֵוִֽי:
מִכָּאן שֶׁכָּל הַשֵּׁבֶט כָּשֵׁר (יומא ס"ו):
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| 27He said to them: "So said the Lord, the God of Israel: 'Let every man place his sword upon his thigh and pass back and forth from one gate to the other in the camp, and let every man kill his brother, every man his friend, every man his kinsman.' " |
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כזוַיֹּ֣אמֶר לָהֶ֗ם כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שִׂ֥ימוּ אִֽישׁ־חַרְבּ֖וֹ עַל־יְרֵכ֑וֹ עִבְר֨וּ וָשׁ֜וּבוּ מִשַּׁ֤עַר לָשַׁ֨עַר֙ בַּמַּֽחֲנֶ֔ה וְהִרְג֧וּ אִֽישׁ־אֶת־אָחִ֛יו וְאִ֥ישׁ אֶת־רֵעֵ֖הוּ וְאִ֥ישׁ אֶת־קְרֹבֽוֹ: |
| So said the Lord, the God of Israel: Now, where did He say [this]? “He who slaughters [a sacrifice] to the gods shall be destroyed” (Exod. 22:19). So it was taught in the Mechilta. |
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כֹּֽה־אָמַר וגו':
וְהֵיכָן אָמַר? זֹבֵחַ לָאֱלֹהִים יָחֳרָם (שמות כ"ב) – כָּךְ שְׁנוּיָה בִּמְכִילְתָּא:
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| his brother: [i.e.,] from his mother, who was an [ordinary] Israelite [and not a Levite]. -[from Yoma 66b] |
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אָחִיו:
מֵאִמּוֹ וְהוּא יִשְׂרָאֵל (יומא ס"ו):
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| 28The sons of Levi did according to Moses' word; on that day some three thousand men fell from among the people. |
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כחוַיַּֽעֲשׂ֥וּ בְנֵֽי־לֵוִ֖י כִּדְבַ֣ר משֶׁ֑ה וַיִּפֹּ֤ל מִן־הָעָם֙ בַּיּ֣וֹם הַה֔וּא כִּשְׁל֥שֶׁת אַלְפֵ֖י אִֽישׁ: |
| 29And Moses said: "Initiate yourselves today for the Lord for each man with his son and with his brother so that He may bestow a blessing upon you this day. " |
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כטוַיֹּ֣אמֶר משֶׁ֗ה מִלְא֨וּ יֶדְכֶ֤ם הַיּוֹם֙ לַֽיהֹוָ֔ה כִּ֛י אִ֥ישׁ בִּבְנ֖וֹ וּבְאָחִ֑יו וְלָתֵ֧ת עֲלֵיכֶ֛ם הַיּ֖וֹם בְּרָכָֽה: |
| Initiate yourselves: You who kill them, with this thing [act] you will initiate yourselves to be servants [i.e., kohanim] of the Omnipresent. |
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מִלְאוּ יֶדְכֶם:
אַתֶּם הַהוֹרְגִים אוֹתָם – בְּדָבָר זֶה תִּתְחַנְּכוּ לִהְיוֹת כֹּהֲנִים לַמָּקוֹם:
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| for each man: Among you will initiate himself through his son and through his brother. |
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כִּי אִישׁ:
מִכֶּם יְמַלֵּא יָדוֹ בבנו ובאחיו:
|
| 30It came to pass on the next day that Moses said to the people: "You have committed a grave sin. And now I will go up to the Lord; perhaps I will obtain atonement for your sin." |
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לוַֽיְהִי֙ מִמָּֽחֳרָ֔ת וַיֹּ֤אמֶר משֶׁה֙ אֶל־הָעָ֔ם אַתֶּ֥ם חֲטָאתֶ֖ם חֲטָאָ֣ה גְדֹלָ֑ה וְעַתָּה֙ אֶֽעֱלֶ֣ה אֶל־יְהֹוָ֔ה אוּלַ֥י אֲכַפְּרָ֖ה בְּעַ֥ד חַטַּאתְכֶֽם: |
| I will obtain atonement for your sin: Heb. אִכַפְּרָה בְּעַד חַטַּאתְכֶם. [This means] I will place a cleansing, a wiping away, and a barrier opposite your sin to separate you from your sin. |
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אֲכַפְּרָה בְּעַד חַטַּאתְכֶֽם:
אָשִׂים כֹּפֶר וְקִנּוּחַ וּסְתִימָה לְנֶגֶד חַטַּאתְכֶם, לְהַבְדִּיל בֵּינֵיכֶם וּבֵין הַחֵטְא:
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| 31And Moses returned to the Lord and said: "Please! This people has committed a grave sin. They have made themselves a god of gold. |
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לאוַיָּ֧שָׁב משֶׁ֛ה אֶל־יְהֹוָ֖ה וַיֹּאמַ֑ר אָ֣נָּ֗א חָטָ֞א הָעָ֤ם הַזֶּה֙ חֲטָאָ֣ה גְדֹלָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם אֱלֹהֵ֥י זָהָֽב: |
| a god of gold: [Moses is saying to God:] It was You Who caused them [to sin], for You lavished upon them gold and whatever they desired. What should they have done so as not to sin? [This may be illustrated by] a parable of a king who gave his son to eat and drink, dressed him up, hung a coin purse on his neck, and stationed him at the entrance of a brothel. What can the son do so as not to sin? -[from Ber. 32a] |
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אֱלֹהֵי זָהָֽב:
אַתָּה הוּא שֶׁגָּרַמְתָּ לָהֶם, שֶׁהִשְׁפַּעְתָּ לָהֶם זָהָב וְכָל חֶפְצָם, מַה יַּעֲשׂוּ שֶׁלֹּא יֶחֶטְאוּ? מָשָׁל לְמֶלֶךְ שֶׁהָיָה מַאֲכִיל וּמַשְׁקֶה אֶת בְּנוֹ וּמְקַשְּׁטוֹ וְתוֹלֶה לוֹ כִּיס בְּצַוָּארוֹ וּמַעֲמִידוֹ בְּפֶתַח בֵּית זוֹנוֹת, מַה יַּעֲשֶׂה הַבֵּן שֶׁלֹּא יֶחֱטָא:
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| 32And now, if You forgive their sin But if not, erase me now from Your book, which You have written." |
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לבוְעַתָּ֖ה אִם־תִּשָּׂ֣א חַטָּאתָ֑ם וְאִם־אַ֕יִן מְחֵ֣נִי נָ֔א מִסִּפְרְךָ֖ אֲשֶׁ֥ר כָּתָֽבְתָּ: |
| And now, if You forgive their sin…: good, I will not ask You to erase me, but if not, erase me. This is an elliptical verse, and there are many like it. |
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וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם:
הֲרֵי טוֹב – אֵינִי אוֹמֵר לְךָ מְחֵנִי, וְאִם אַיִן מְחֵנִי; וְזֶה מִקְרָא קָצָר, וְכֵן הַרְבֵּה:
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| from Your book: From the entire Torah, so that they will not say about me that I was unworthy to beg mercy for them [the Israelites]. |
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מִסִּפְרְךָ:
מִכָּל הַתּוֹרָה כֻּלָּהּ, שֶׁלֹּא יֹאמְרוּ עָלַי שֶׁלֹּא הָיִיתִי כְדַאי לְבַקֵּשׁ עֲלֵיהֶם רַחֲמִים:
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| 33And the Lord said to Moses: "Whoever has sinned against Me, him I will erase from My book!" |
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לגוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֑ה מִ֚י אֲשֶׁ֣ר חָֽטָא־לִ֔י אֶמְחֶ֖נּוּ מִסִּפְרִֽי: |
| 34And now go, lead the people to [the place] of which I have spoken to you. Behold My angel will go before you. But on the day I make an accounting [of sins upon them], I will bring their sin to account against them." |
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לדוְעַתָּ֞ה לֵ֣ךְ | נְחֵ֣ה אֶת־הָעָ֗ם אֶ֤ל אֲשֶׁר־דִּבַּ֨רְתִּי֙ לָ֔ךְ הִנֵּ֥ה מַלְאָכִ֖י יֵלֵ֣ךְ לְפָנֶ֑יךָ וּבְי֣וֹם פָּקְדִ֔י וּפָֽקַדְתִּ֥י עֲלֵהֶ֖ם חַטָּאתָֽם: |
| to [the place] of which I have spoken to you: Heb. דִּבַּרְתִּי לָ Here [we find] לָ [used] along with דִּבּוּר, speech, instead of אֵלֶי. Similarly [in the verse] “to speak to him (לְדַבֶּר לוֹ) for Adoniahu” (I Kings 2:19). |
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אֶל אֲשֶׁר־דִּבַּרְתִּי לָךְ:
יֵשׁ כָּאן לָךְ אֵצֶל דִּבּוּר בִּמְקוֹם אֵלֶיךָ, וְכֵן לְדַבֶּר לוֹ עַל אֲדֹנִיָּהוּ (מלכים א ב׳:י״ט):
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| Behold My angel: But not I. |
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הִנֵּה מַלְאָכִי:
וְלֹא אֲנִי:
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| But on the day I make an accounting, etc.: Now I have listened to you not to destroy them all at once, but always, always, when I take an accounting of their sins, I will also account a little of this sin with the other sins. [This means that] no punishment befalls Israel in which there is not part of the punishment for the sin of the [golden] calf. -[from Sanh. 102a] |
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וּבְיוֹם פָּקְדִי וגו':
עַתָּה שָׁמַעְתִּי אֵלֶיךָ מִלְּכַלּוֹתָם יַחַד, וְתָמִיד תָּמִיד כְּשֶׁאֶפְקֹד עֲלֵיהֶם עֲוֹנוֹתֵיהֶם וּפָקַדְתִּי עֲלֵיהֶם מְעַט מִן הֶעָוֹן הַזֶּה עִם שְׁאָר הָעֲוֹנוֹת; וְאֵין פֻּרְעָנוּת בָּאָה עַל יִשְׂרָאֵל שֶׁאֵין בָּהּ קְצָת מִפִּרְעוֹן עֲוֹן הָעֵגֶל (סנהדרין ק"ב):
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| 35Then the Lord struck the people with a plague, because they had made the calf that Aaron had made. |
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להוַיִּגֹּ֥ף יְהֹוָ֖ה אֶת־הָעָ֑ם עַ֚ל אֲשֶׁ֣ר עָשׂ֣וּ אֶת־הָעֵ֔גֶל אֲשֶׁ֥ר עָשָׂ֖ה אַֽהֲרֹֽן: |
| Then the Lord struck the people with a plague: [This was] death by the hands of Heaven for [those who sinned in the presence of] witnesses without warning. -[from Yoma 66b. See commentary above on verse 20.] |
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וַיִּגֹּף ה' אֶת־הָעָם:
מִיתָה בִידֵי שָׁמַיִם לְעֵדִים בְּלֹא הַתְרָאָה:
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| 1The Lord spoke to Moses: "Go, ascend from here, you and the people you have brought up from the land of Egypt, to the land that I swore to Abraham, Isaac, and Jacob, saying: 'I will give it to your descendants.' |
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אוַיְדַבֵּ֨ר יְהֹוָ֤ה אֶל־משֶׁה֙ לֵ֣ךְ עֲלֵ֣ה מִזֶּ֔ה אַתָּ֣ה וְהָעָ֔ם אֲשֶׁ֥ר הֶֽעֱלִ֖יתָ מֵאֶ֣רֶץ מִצְרָ֑יִם אֶל־הָאָ֗רֶץ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֖ אֶתְּנֶֽנָּה: |
| Go, ascend from here: The land of Israel is higher than all [other] lands (Zev. 54b). That is why it says: “ascend.” Another explanation: [This is] in contrast to what He said to him [Moses] in time of anger, “Go, descend,” (Exod. 32:7). In time of good will He said to him, Go, ascend (Midrash Tanchuma 26). |
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לֵךְ עֲלֵה מִזֶּה:
אֶֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת, לְכָךְ נֶאֱמַר עֲלֵה; דָּבָר אַחֵר, כְּלַפֵּי שֶׁאָמַר לוֹ בִּשְׁעַת הַכַּעַס "לֶךְ רֵד" אָמַר לוֹ בִּשְׁעַת רָצוֹן "לֵךְ עֲלֵה" (תנחומא):
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| you and the people: Here He did not say “Your people” [as He had said previously in Exod. 32:7 “for your people… have acted corruptly”]. |
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אַתָּה וְהָעָם:
כָּאן לֹא נֶאֱמַר וְעַמְּךָ:
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| 2I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivvites, and the Jebusites |
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בוְשָֽׁלַחְתִּ֥י לְפָנֶ֖יךָ מַלְאָ֑ךְ וְגֵֽרַשְׁתִּ֗י אֶת־הַכְּנַֽעֲנִי֙ הָֽאֱמֹרִ֔י וְהַֽחִתִּי֙ וְהַפְּרִזִּ֔י הַֽחִוִּ֖י וְהַיְבוּסִֽי: |
| and I will drive out the Canaanites: They are six nations [listed here, although seven nations were mentioned in Gen. 15], and [this is because] the Girgashites got up and emigrated because of them [the Israelites] of their own accord. -[from Lev. Rabbah 17:6, Yerushalmi Shevi’ith 6:1]. |
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וְגֵֽרַשְׁתִּי אֶת־הַכְּנַֽעֲנִי וגו':
ו' אֻמּוֹת הֵם וְהַגִּרְגָּשִׁי עָמַד וּפָנָה מִפְּנֵיהֶם מֵאֵלָיו (תלמוד ירושלמי שביעית ו'):
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| 3to a land flowing with milk and honey; because I will not go up in your midst since you are a stiff necked people, lest I destroy you on the way." |
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גאֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ כִּי֩ לֹ֨א אֶֽעֱלֶ֜ה בְּקִרְבְּךָ֗ כִּ֤י עַם־קְשֵׁה־עֹ֨רֶף֙ אַ֔תָּה פֶּן־אֲכֶלְךָ֖ בַּדָּֽרֶךְ: |
| to a land flowing with milk and honey: I tell you to take them [the Israelites] up. |
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אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ:
אֲנִי אוֹמֵר לְךָ לְהַעֲלוֹתָם:
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| because I will not go up in your midst: Therefore, I tell you, “I will send an angel before you.” |
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כִּי לֹא אֶֽעֱלֶה בְּקִרְבְּךָ:
לְכָךְ אֲנִי אוֹמֵר לְךָ וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ:
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| since you are a stiff-necked people: And when My Shechinah is in your midst and you rebel against Me, I will increase My fury against you. |
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כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה:
וּכְשֶׁשְּׁכִינָתִי בְקִרְבְּכֶם וְאַתֶּם מַמְרִים בִּי, מַרְבֶּה אֲנִי עֲלֵיכֶם זַעַם:
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| I destroy you: Heb. אִכֶלְ, an expression of destruction (כִּלָיוֹן). |
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אֲכֶלְךָ:
לְשׁוֹן כִּלָּיוֹן:
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| 4[When] the people heard this bad news, they mourned, and no one put on his finery. |
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דוַיִּשְׁמַ֣ע הָעָ֗ם אֶת־הַדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה וַיִּתְאַבָּ֑לוּ וְלֹא־שָׁ֛תוּ אִ֥ישׁ עֶדְי֖וֹ עָלָֽיו: |
| this bad news: that the Shechinah would not rest [upon them] or go with them. |
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הַדָּבָר הָרָע:
שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה וּמְהַלֶּכֶת עִמָּם:
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| and no one… his finery: [I.e.,] the crowns given to them in Horeb when they said, “…we will do and we will hear” (Exod. 24:7) (Shab. 88a). |
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אִישׁ עֶדְיוֹ:
כְּתָרִים שֶׁנִּתְּנוּ לָהֶם בְּחוֹרֵב כְּשֶׁאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע (שבת פ"ח):
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| 5And the Lord said to Moses: "Say to the children of Israel: 'You are a stiff necked people; if I go up into your midst for one moment, I will destroy you; but now, leave off your finery, and I will know what to do to you.' " |
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הוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה אֱמֹ֤ר אֶל־בְּנֵֽי־יִשְׂרָאֵל֙ אַתֶּ֣ם עַם־קְשֵׁה־עֹ֔רֶף רֶ֧גַע אֶחָ֛ד אֶֽעֱלֶ֥ה בְקִרְבְּךָ֖ וְכִלִּיתִ֑יךָ וְעַתָּ֗ה הוֹרֵ֤ד עֶדְיְךָ֙ מֵֽעָלֶ֔יךָ וְאֵֽדְעָ֖ה מָ֥ה אֶֽעֱשֶׂה־לָּֽךְ: |
| if I go up into your midst for one moment, I will destroy you: If I go up into your midst and you rebel against Me with stubbornness [again], I will be furious with you for one moment, which is the measure of My wrath (Ber. 7a), as it is said: “Hide for but a moment until the wrath passes” (Isa. 26: 20), and I will destroy you. Therefore, it is better for you that I send an angel [in My place]. |
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רֶגַע אֶחָד אֶֽעֱלֶה בְקִרְבְּךָ וְכִלִּיתִיךָ:
אִם אֶעֱלֶה בְקִרְבְּךָ וְאַתֶּם מַמְרִים בִּי בְּקַשְׁיוּת עָרְפְּכֶם אֶזְעֹם עֲלֵיכֶם רֶגַע אֶחָד – שֶׁהוּא שִׁעוּר זַעְמוֹ, שֶׁנֶּ' חֲבִי כִמְעַט רֶגַע עַד יַעֲבָר זָעַם (ישעיהו כ"ו) – וַאֲכַלֶּה אֶתְכֶם, לְפִיכָךְ טוֹב לָכֶם שֶׁאֶשְׁלַח מַלְאָךְ:
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| but now: this punishment you will suffer immediately, that you shall take off your finery. |
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וְעַתָּה:
פֻּרְעָנוּת זוֹ תִּלְקוּ מִיָּד – שֶׁתּוֹרִידוּ עֶדְיְכֶם מֵעֲלֵיכֶם:
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| and I will know what to do to you: with the visitation of the rest of the sin. I know what is in My heart to do to you. |
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וְאֵֽדְעָה מָה אֶֽעֱשֶׂה־לָּֽךְ:
בִּפְקֻדַּת שְׁאָר הֶעָוֹן אֲנִי יוֹדֵעַ מַה שֶּׁבְּלִבִּי לַעֲשׂוֹת לְךָ:
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| 6So the children of Israel divested themselves of their finery from Mount Horeb. |
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ווַיִּתְנַצְּל֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב: |
| their finery from Mount Horeb: The finery that was in their possession from Mount Horeb. -[from Shab. 88a] |
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אֶת־עֶדְיָם מֵהַר חוֹרֵֽב:
אֶת הָעֲדִי שֶׁהָיָה בְיָדָם מֵהַר חוֹרֵב:
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| 7And Moses took the tent and pitched it for himself outside the camp, distancing [it] from the camp, and he called it the tent of meeting, and it would be that anyone seeking the Lord would go out to the tent of meeting, which was outside the camp. |
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זוּמשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־ל֣וֹ | מִח֣וּץ לַמַּֽחֲנֶ֗ה הַרְחֵק֙ מִן־הַמַּֽחֲנֶ֔ה וְקָ֥רָא ל֖וֹ אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כָּל־מְבַקֵּ֣שׁ יְהֹוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַמַּֽחֲנֶֽה: |
| And Moses: from [the moment of] that sin [and] on. |
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וּמשֶׁה:
מֵאוֹתוֹ עָוֹן וָהָלְאָה,
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| took the tent: Heb. יִקַּח. This is a present tense, [meaning that] he would take his tent and pitch it outside the camp. He said, “One who is banished from the master is banished from the disciple.” -[from Tanchuma 27] |
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יִקַּח אֶת־הָאֹהֶל:
לְשׁוֹן הוֹוֶה הוּא – לוֹקֵחַ אָהֳלוֹ וְנוֹטֵהוּ מִחוּץ לַמַּחֲנֶה; אָמַר מְנֻדֶּה לָרַב מְנֻדֶּה לַתַּלְמִיד (תנחומא):
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| distancing [it]: two thousand cubits, like the matter that is stated: “But there shall be a distance between you and it just two thousand cubits by measure” (Josh. 3:4). -[from Midrash Tanchuma 27] |
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הַרְחֵק:
אַלְפַּיִם אַמָּה, כָּעִנְיָן שֶׁנֶּ' אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה (יהושע ג'):
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| and he called it: And he would call it the tent of meeting. That is the meeting house of those seeking the Torah. |
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וְקָרָא לוֹ:
וְהָיָה קוֹרֵא לוֹ אֹהֶל מוֹעֵד, הוּא בֵּית וַעַד לִמְבַקְּשֵׁי תוֹרָה:
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| anyone seeking the Lord: From here [we deduce] that one who seeks the presence of a sage is tantamount to one who seeks the presence of the Shechinah. -[from Tanchuma 27] |
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כָּל־מְבַקֵּשׁ ה':
מִכָּאן לִמְבַקֵּשׁ פְּנֵי זָקֵן כִּמְקַבֵּל פְּנֵי שְׁכִינָה (תנחומא):
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| would go out to the tent of meeting: Heb. יֵצֵא, lit., will go out, like יוֹצֵא, would go out. Another interpretation: and it would be that anyone seeking the Lord-even the ministering angels-when they would ask for the place of the Shechinah, their companions would say to them, “Behold, it is in Moses’ tent” -[from Tanchuma 27] |
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יֵצֵא אֶל־אֹהֶל מוֹעֵד:
כְּמוֹ יוֹצֵא. דָּבָר אַחֵר וְהָיָה כָּל מְבַקֵּשׁ ה' – אֲפִלּוּ מַלְאֲכֵי הַשָּׁרֵת כְּשֶׁהָיוּ שׁוֹאֲלִים מְקוֹם שְׁכִינָה, חַבְרֵיהֶם אוֹמְרִים לָהֶם הֲרֵי הוּא בְאָהֳלוֹ שֶׁל מֹשֶׁה:
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| 8And it would be that when Moses would go out to the tent, all the people would rise and stand, each one at the entrance of his tent, and they would gaze after Moses until he went into the tent. |
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חוְהָיָ֗ה כְּצֵ֤את משֶׁה֙ אֶל־הָאֹ֔הֶל יָק֨וּמוּ֙ כָּל־הָעָ֔ם וְנִ֨צְּב֔וּ אִ֖ישׁ פֶּ֣תַח אָֽהֳל֑וֹ וְהִבִּ֨יטוּ֙ אַֽחֲרֵ֣י משֶׁ֔ה עַד־בֹּא֖וֹ הָאֹֽהֱלָה: |
| And it would be: Heb. וְהָיָה, a present tense. |
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וְהָיָה:
לְשׁוֹן הוֹוֶה:
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| when Moses would go out: of the camp to go to the tent. |
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כְּצֵאת:
מֹשֶׁה מִן הַמַּחֲנֶה לָלֶכֶת אל האהל:
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| all the people would rise: They would stand before him and not sit down until he was concealed from them. |
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יָקוּמוּ כָּל־הָעָם:
עוֹמְדִים מִפָּנָיו, וְאֵין יוֹשְׁבִין עַד שֶׁנִּתְכַּסָּה מֵהֶם:
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| and they would gaze after Moses: in admiration. [They would say,] “Fortunate is one born of woman who is so assured [by God] that the Shechinah follows him to the entrance of his tent.” -[from Kid. 33b, Shekalim 5:2. See also Tanchuma 27, Exod. Rabbah 45:4, 51:6] |
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וְהִבִּיטוּ אַֽחֲרֵי משֶׁה:
לְשֶׁבַח – אַשְׁרֵי יְלוּד אִשָּׁה שֶׁכָּךְ מֻבְטָח שֶׁהַשְּׁכִינָה תִכָּנֵס אַחֲרָיו לְפֶתַח אָהֳלוֹ:
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| 9And it would be that when Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and He would speak with Moses. |
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טוְהָיָ֗ה כְּבֹ֤א משֶׁה֙ הָאֹ֔הֱלָה יֵרֵד֙ עַמּ֣וּד הֶֽעָנָ֔ן וְעָמַ֖ד פֶּ֣תַח הָאֹ֑הֶל וְדִבֶּ֖ר עִם־משֶֽׁה: |
| and He would speak with Moses: Heb. וְדִבֶּר, like וּמְדַבֵּר, and He would speak [in the present tense]. Its Aramaic translation is וּמִתְמַלֵל עִם משֶׁה, and He would speak to Himself with Moses, which is [denoting] respect for the Shechinah, like [in the verse] “he heard the voice speaking (מִדַּבֵּר) to him” (Num. 7: 89), but one does not read מְדַבֵּר אֵלָיו. When one reads מִדַּבֵּר, it means that the voice would speak to itself and the commoner would hear by himself. But when one reads מְדַבֵּר, it means that the king speaks with the commoner. |
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וְדִבֶּר עִם־משֶׁה:
כְּמוֹ וּמְדַבֵּר עִם מֹשֶׁה; תַּרְגּוּמוֹ וּמִתְמַלֵּל עִם מֹשֶׁה שֶׁהוּא כְּבוֹד שְׁכִינָה, כְּמוֹ וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו (במדבר ז'), וְאֵינוֹ קוֹרֵא מְדַבֵּר אֵלָיו; כְּשֶׁהוּא קוֹרֵא מִדַּבֵּר, פִּתְרוֹנוֹ הַקּוֹל מִדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וְהַהֶדְיוֹט שׁוֹמֵעַ מֵאֵלָיו, וּכְשֶׁהוּא קוֹרֵא מְדַבֵּר מַשְׁמַע שֶׁהַמֶּלֶךְ מְדַבֵּר עִם הַהֶדְיוֹט:
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| 10When all the people would see the pillar of cloud standing at the entrance of the tent, all the people would rise and prostrate themselves, each one at the entrance of his tent. |
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יוְרָאָ֤ה כָל־הָעָם֙ אֶת־עַמּ֣וּד הֶֽעָנָ֔ן עֹמֵ֖ד פֶּ֣תַח הָאֹ֑הֶל וְקָ֤ם כָּל־הָעָם֙ וְהִשְׁתַּֽחֲו֔וּ אִ֖ישׁ פֶּ֥תַח אָֽהֳלֽוֹ: |
| and prostrate themselves: to the Shechinah. |
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וְהִשְׁתַּֽחֲווּ:
לַשְּׁכִינָה:
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| 11Then the Lord would speak to Moses face to face, as a man would speak to his companion, and he would return to the camp, but his attendant, Joshua, the son of Nun, a lad, would not depart from the tent. |
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יאוְדִבֶּ֨ר יְהֹוָ֤ה אֶל־משֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּֽאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַמַּֽחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל: |
| Then the Lord would speak to Moses face to face: [The targumim render:] וּמִתְמַלֵּל עִם משֶׁה, [as explained on verse 9]. |
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וְדִבֶּר ה' אֶל־משֶׁה פָּנִים אֶל־פָּנִים:
וּמִתְמַלֵּל עִם מֹשֶׁה:
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| and he would return to the camp: After He spoke with him, Moses would return to the camp and teach the elders what he had learned. Moses conducted himself in this way from Yom Kippur until the Mishkan was erected, but no more [than that]. For on the seventeenth of Tammuz the tablets were broken, and on the eighteenth he burned the calf and judged the sinners, and on the nineteenth he went up [Mount Sinai], as it is said: “It came to pass on the next day that Moses said to the people, etc.” (Exod. 32:30). He spent forty days there and begged for mercy, as it is said: “And I cast myself down before the Lord, etc.” (Deut. 9:18). On Rosh Chodesh Elul it was said to him, “And in the morning you shall ascend Mount Sinai” (Exod. 34:2) to receive the second tablets, and he spent forty days there, as it is said concerning them, “And I remained upon the mountain just as the first days” (Deut. 10:10). Just as the first ones [days] were with good will [from the seventh of Sivan to the seventeenth of Tammuz], so were the last ones [days] with good will. [We may] deduce from this that the intermediate ones were with wrath. On the tenth of Tishri the Holy One, blessed is He, was appeased to Israel joyfully and wholeheartedly, and He said to Moses, “I have forgiven, as you have spoken.” He [God] gave over to him the second tablets, and he [Moses] descended, and He [God] began commanding him concerning the work of the Mishkan. They constructed it until the first of Nissan, and once it was erected, He no longer spoke with him except from the Tent of Meeting. -[from Midrash Tanchuma 31, Seder Olam ch. 6] |
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וְשָׁב אֶל־הַמַּֽחֲנֶה:
לְאַחַר שֶׁנִּדְבַּר עִמּוֹ הָיָה מֹשֶׁה שָׁב אֶל הַמַּחֲנֶה וּמְלַמֵּד לַזְּקֵנִים מַה שֶּׁלָּמַד; וְהַדָּבָר הַזֶּה נָהַג מֹשֶׁה מִיּוֹם הַכִּפּוּרִים עַד שֶׁהוּקַם הַמִּשְׁכָּן, וְלֹא יוֹתֵר, שֶׁהֲרֵי בְשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבְי"ח שָׂרַף אֶת הָעֵגֶל וְדָן אֶת הַחוֹטְאִים, וּבְי"ט עָלָה שֶׁנֶּאֱמַר וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל הָעָם וְגוֹ' (שמות ל"ב), וְעָשָׂה שָׁם אַרְבָּעִים יוֹם וּבִקֵּשׁ רַחֲמִים, שֶׁנֶּ' וָאֶתְנַפַּל לִפְנֵי ה' וְגוֹ' (דברים ט'), וּבְרֹאשׁ חֹדֶשׁ אֱלוּל נֶאֱמַר לוֹ וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי (שמות ל"ד), לְקַבֵּל לוּחוֹת הָאַחֲרוֹנוֹת – וְעָשָׂה שָׁם מ' יוֹם, שֶׁנֶּאֱמַר בָּהֶם וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשׁוֹנִים וְגוֹ' – מָה הָרִאשׁוֹנִים בְּרָצוֹן אַף הָאַחֲרוֹנִים בְּרָצוֹן, אֱמֹר מֵעַתָּה אֶמְצָעִיִּים הָיוּ בְכַעַס – בְּעֲשָׂרָה בְּתִשְׁרֵי נִתְרַצָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּשִׂמְחָה וּבְלֵב שָׁלֵם, וְאָמַר לוֹ לְמֹשֶׁה סָלַחְתִּי, וּמָסַר לוֹ לוּחוֹת אַחֲרוֹנוֹת, וְיָרַד וְהִתְחִיל לְצַוּוֹתָם עַל מְלֶאכֶת הַמִּשְׁכָּן, וַעֲשָׂאוּהוּ עַד אֶחָד בְּנִיסָן, וּמִשֶּׁהוּקַם לֹא נִדְבַּר עִמּוֹ עוֹד אֶלָּא מֵאֹהֶל מוֹעֵד (תנחומא):
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| and he would return to the camp: Its Aramaic translation is וְתָב לְמַשְׁרִיתָא [meaning] and he would return to the camp, because it is the present tense, and so is [the Aramaic translation of] the entire section: “all the people would see (וְרָאָה)” (verse 10) - וַחֲזַן; and [they would] stand (וְנִצְּבוּ) (verse 8) - קַיְּימִין “and they [would] gaze (וְהִבִּיטוּ)” (verse 8) וּמִסְתַּכְּלִין and [they would] prostrate themselves (וְהִשְׁתַּחִווּ) (verse 10) - וְסַגְדִין. [This is the simple meaning of the verses, which depict Moses’ usual conduct from after Yom Kippur until the Mishkan was erected.] Its midrashic interpretation, however, is: And the Lord spoke to Moses [saying] that he should return to the camp. He [the Lord] said to him, “I am angry, and you are angry. Who then will bring them near [to Me]?” (Midrash Tanchuma 27). |
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וְשָׁב אֶל־הַמַּֽחֲנֶה:
תַּרְגּוּמוֹ וְתָב לְמַשְׁרִיתָא, לְפִי שֶׁהוּא לְשׁוֹן הוֹוֶה, וְכֵן כָּל הָעִנְיָן, וראה כל העם – וַחֲזָן, ונצבו – וְקַיְמִין, והביטו – וּמִסְתַּכְּלִין, והשתחוו – וְסָגְדִין. וּמִדְרָשׁוֹ: וְדִבֶּר ה' אֶל־משֶׁה – שֶׁיָּשׁוּב אֶל הַמַּחֲנֶה, אָמַר לוֹ אֲנִי בְכַעַס וְאַתָּה בְכַעַס, אִם כֵּן מִי יְקָרְבֵם? (תנחומא):
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